GEC 9: The Life and Works of Rizal

Chapter: 3 Week: 4

REMEMBERING RIZAL

Objectives:
At the end of this activity, the student should be able to:
⮚ Evaluate Rizal’s heroism and importance in the context of Rizalistas group;
⮚ Discuss the history of selected Rizalistas groups; and
⮚ Compare and contrast the different views on Rizal among the Rizalistas
Discussion:
Rizal as the Tagalog Christ
In late 1898 and early 1899, revolutionary newspaper La Independencia and El Heraldo
de la Revolucion reported about Filipinos commemorating Rizal’s death in various towns in the
country. In Batangas, for example, people were said to have gathered “tearfully wailing before a
portrait of Rizal” (Ileto, 1998) while remembering how Christ went through the same struggles.
After Rizal’s execution, peasants in Laguna were also reported to give regarded him as “the lord
of a kind of paradise in heart of Mount Makiling” (Ileto, 1998). Similar stories continued to
spread after Rizal’s death towards the end of the nineteenth century. The early decades of 1990s
then witnessed the founding of different religious organizations honoring Rizal as the “Filipino
Jesus Christ” (Ocampo, 2011).
In 1907, Spanish writer and philosopher Miguel de Unamuno gave Rizal the title
“Tagalog Christ” as religious organizations venerating him had been formed in different parts of
the Philippines (Iya, 2012) it is, however, important to mention that Rizal was not the first to be
called as such. In history, Apolinario de la Cruz (1815-1841) who founded the religious
confraternity Confradia de San Jose was also considered as the “Tagalog Christ” by his
followers. Moreover, Filipino revolutionary Felipe Salvador (1870-1912), also known as Apo
Ipe, who founded the messianic society Santa Iglesia (Holy Church) was called by his followers
as the “Filipino Christ” and the “King of the Philippines”. The titles given to some earlier
Filipino revolutionary leaders reveal that associating religious beliefs in the social movements is
part of the country’s history. Teaching and traditions of political movements that were organized
to fight the Spanish and American colonial powers were rooted in religious beliefs and practices.
These social-religious movements known as the millenarian groups which aim to transform the
society are often symbolized or represented by a hero or prophet.
The same can also be said with the Rizalista groups which, as mentioned, have risen in
some parts of the country after Rizal’s death in 1896. Each group has its own teaching, practices,
and celebrations, but one common belief among them is the veneration of Jose Rizal as the
reincarnation of Jesus Christ. These groups likened the travails of Jose Rizal to that of Jesus
Christ as narrated in the Pasyon, an epic poem which became popular among the Tagalogs
during the Spanish period (Ileto, 1998). Rizalistas believe that Rizal, just like Jesus Christ, would
eventually return to life and will save mankind.
People saw the parallel between the two lives being sent into the world to fulfill a purpose.
As Trillana (2006, p. 39) puts it, “For both Jesus and Rizal, life on earth was summon and
submission to a call. From the beginning, both knew or had intimations of a mission they had to
fulfill, the redemption of mankind from sin in the case of Jesus and the redemption of his people
from oppression in the case of Rizal”. Reincarnation in the context of Rizalista’s means that both
Rizal and Jesus led parallel lives. “Both were Asians, had brilliant minds and extraordinary
talents. Both believed in the Golden Rule, cured the sick, were rabid reformers, believed in the
universal brotherhood of men, and were closely associated with a small group of followers. Both

Alvin H. Vallaran
1st AY. 2021-2022
died young (Christ at 33 and Rizal at 35) at the hands of their enemies. Their lives changed the
course of history” (Mercado, 1982, p. 38).
The Canonization of Rizal: Tracing the Roots of Rizalistas
The earliest record about Rizal being declared as a saint is that of his canonization
initiated by the Philippine Independent Church (PIC) or La Iglesia Filipina Independiente.
Founded on August 3, 1902, the PIC became a major religious sect with a number of followers
supporting its anti-friar and anti-imperialist campaigns. As a nationalist’s religious institution,
PIC churches displayed Philippine flags in their altars as an expression of their love of country
and recognition of heroes who fought for our Independence (Palafox, 2012).
In 1903, the PIC’s official organ published the “Acta de Canonización de los Grandes
Mártires de la Patria Dr. Rizal y PP. Burgos, Gomez y Zamora. According to the proceedings,
the Council of Bishops headed by Gregorio Aglipay met in Manila on September 24, 2903. On
this day, Jose Rizal and the three priests were canonized following the Roman Catholic rites.
After Rizal’s canonization, Aglipay ordered that no masses for the dead shall be offered to
Rizal and the three priests. Their birth and death anniversaries will instead be celebrated in honor
of their newly declared sainthood. Their statues were reversed at the altars; their names were
given at baptism; and in the case of Rizal, novenas were composed in his honor. Aglipay also
mentioned that the PIC’s teachings were inspired by Rizal’s ideology and writings. One of PIV’s
founders, Isabelo de los Reyes, said that Rizal’s canonization was an expression of the “Intensely
nationalistic phase” of the sect (Foronda, 2001).
Today, Rizal’s pictures or statues can no longer be seen in the altars of PIC. His birthday
and death anniversary are no longer celebrated. However, it did not deter the establishment of
other Rizalista organizations.
Groups Venerating Jose Rizal
In 1901, a woman in her thirties, Candida Balantac of Ilocos Norte, was said to have
started preaching in Bangar, La Union. Balantac, now known as the founder of Adarnista or the
Iglesiang Pilipina, won the hearts of her followers from La Union, Pangasinan, and Tarlac. This
preaching eventually led her to establish the organization in Bongabon, Nueva Ecija where she
resided until the 1960s (Ocampo, 2011).
Balantac’s followers believe that she was an engkantada (enchanted one) and claimed
that a rainbow is formed (like that of Ibong Adarna) around Balantac while she preached, giving
her the title “Inang Adarna” and the organization’s name, Adarnista. Others call Balantac
Maestra (teacher) and Espiritu Santo (Holy Spirit).
The members of the Adarnista believe in the following (Foronda, 2001):
1. Rizal is a god of the Filipino people.
2. Rizal is a true god and a true man.
3. Rizal was not executed as has been mentioned by historians.
4. Man is endowed with a soul; as such, man is capable of good deeds.
5. Heaven and hell exist but are, nevertheless, “within us”.
6. The abode of the members of the sect in Bongabon, Nueva Ecija is the New Jerusalem or
Paradise.
7. The caves in Bongabon are the dwelling place of Jehovah or God,
8. There are four persons in God: God, the Father, the Son, the Holy Ghost, and the Mother
(Virgin Mary).
Like the Catholic Church, the Adarnista also conducts sacraments such as baptism,
confirmation, marriage, confession, and rites of the dead. Masses are held every Wednesday and

Alvin H. Vallaran
1st AY. 2021-2022
Sunday, at 7:00 in the morning, and lasts up to two hours. Special religious ceremonies are
conducted on Rizal’s birthday and his death anniversary which start with the raising of the
Filipino flag. In a typical ADarnista chapel, one can see images of the Sacred Heart of Jesus, the
Immaculate Heart of Mary, Our Lady of Perpetual Help, and in the center is the picture of Rizal.
Beside the latter are pictures of other Philippine heroes like Luna, Burgos, del Pilar, Mabini,
Bonifacio, etc. (Foronda, 2001).
The Adarnista has more than 10,000 followers in La Union, Isabela, Pangasinan,
Zambales, Nueva Ecija, Tarlac, and Nueva Vizcaya, and some in Baguio City and Manila.
Sambahang Rizal - Literally the “Rizal Church '', the Sambahang Rizal was founded by the late
Basilio Aromin, a lawyer in Cuyapo, Nueva Ecija, in 1918. Aromin was able to attract followers
with his claim that Samahang Rizal was established to honor Rizal who was sent by Bathala to
redeem the Filipino race, like Jesus Christ who offered His life to save mankind (Foronda, 2001).
Bathala is the term used by early Filipino to refer to “God” or “Creator”. Aromin’s group
believes that Rizal is the “Son of Bathala” in the same way that Jesus Christ is the “Son of God''.
Noli Me Tangere and El Filibusterismo serve as their “bible” that shows the doctrines and
teaching of Rizal. Their churches have altars displaying the Philippine flag and statue of Rizal.
Similar to the Catholic Church, the Sambahang Rizal conducts sacraments like baptism,
confirmation, marriage and ceremonies for the dead. It assigns preachers, called lalawigan guru,
who are expected to preach Rizal’s teaching in different provinces. Aromin, the founder, held the
title Pangulo Guru (chief preacher). At the height of its popularity, the organization ha about
7,000 followers found in Nueva Eciija and Pangasinan (Foronda, 2001).

Reference:
Rhodalyn O. et al. (2018) The Life and Works of Rizal. Quezon City. C&E Publishing, Inc.

Alvin H. Vallaran
1st AY. 2021-2022